Spiritual Combat By Dom Lorenzo Scupoli

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Spiritual Combat
By Dom Lorenzo Scupoli
Taken from this PDF

TABLE OF CONTENTS

I. Preface

1. Preliminary Words On Perfection
2. Concerning Distrust Of Self
3. Confidence In God
4. How To Discover If We Distrust Ourselves And Place Confidence In God
5. Mistake Of Considering Cowardice A Virtue
6. Further Advice To Acquire Confidence In God
7. The Right Use Of Our Faculties
8. An Obstacle To Forming A Correct Judgment
9. Another Method To Prevent Deception Of The Understanding
10. Exercise Of The Will
11. Some Considerations To Incline The Will To Seek Pleasing God Only
12. The Opposition Within Man's Twofold Nature
13. How We Are To Encounter Sensuality
14. What To Do When The Will Is Apparently Overpowered
15. Further Advice On How To Fight Skillfully
16. The Soldier Of Christ Must Prepare Early For Battle
17. The Method Of Fighting Your Passions And Vices
18. How To Curb The Sudden Impulses Of Your Passions
19. How We Are To Fight Against Impurity
20. How To Combat Sloth
21. The Proper Use Of Our Senses To Contemplate Divine Things
22. How Sensible May Aid Us To Meditate On The Passion Of Christ
23. Other Dangerous Uses Of The Senses In Different Situations
24. How To Govern One's Speech
25. The Soldier Of Christ Must Avoid That Which Intrudes Upon Peace Of Mind
26. What We Are To Do When Wounded
27. The Methods Used By The Devil To Seduce Those Who Desire To Acquire Virtue
28. The Devil's Cunning Devices
29. The Efforts Of The Devil To Prevent Conversion
30. Concerning The Delusions Of Some Who Consider Themselves Being Perfected
31. Concerning The Artifices Of The Devil To Make Us Forsake The Virtuous Life
32. The Last Artifice Of The Devil In Making Even The Practice Of Virtue An Occasion Of Sin
33. Some Important Instructions For Those Who Wish To Mortify Themselves
34. Virtues Are To Be Acquired One At A Time And By Degrees
35. The Most Profitable Means Of Acquiring Virtue, And The Manner In Which We Apply Ourselves To A Particular Virtue For A Time
36. The Practice Of Virtue Requires Constant Application
37. Concerning The Necessity Of Seizing Eagerly All Opportunities Of Practicing Virtue
38. The Necessity Of Esteemimg All Opportunities Of Fighting For The Acquisition Of Virtue
39. The Manner In Which We May Exercise The Same Virtue On Different Occasions
40. The Time To Be Employed In The Acquisition Of Each Virtue And Indications Of Progress
41. The Need Of Moderation In The Desire To Be Freed Of Those Evils Patiently Borne, And The Manner In Which Our Desires Are To Be Regulated 
42. The Defense Against The Artifices Of The Devil When He Suggests Indiscreet Devotions
43. The Tendency Of Our Corrupt Natures, Prompted By The Devil, To Indulge In Rash Judgment, And The Remedy For This Evil
44. Prayer
45. Mental Prayer
46. Meditation
47. Another Method Of Meditation
48. Prayer Based On The Intercession Of The Blessed Virgin
49. Some Considerations To Induce Confidence In The Assistance Of The Blessed Virgin
50. A Method Of Meditation And Prayer Involving The Intercession Of The Saints And The Angels
51. Meditation On The Sufferings Of Christ
52. The Benefits Derived From Meditations On The Cross And The Imitation Of The Virtue Of Christ Crucified
53. Concerning The Most Holy Sacrament Of The Eucharist
54. The Manner In Which We Ought To Receive Holy Communion
55. Preparation For Holy Communion, And The Role Of The Eucharist In Exciting In Us A Love Of God
56. Concerning Spiritual Communion
57. Concerning Thanksgiving
58. The Offering Of Self To God
59. Concerning Sensible Devotion And Dryness
60. Concerning The Examination Of Conscience
61. Concerning The Manner In Which We Are To Persevere In The Spiritual Combat Until Death
62. Concerning Our Preparation Against The Enemies Who Assail Us At The Hour Of Death
63. Concerning The Four Assaults Of The Enemy At The Hour Of Death-----The First Assault Against Faith And The Manner Of Resisting It
64. Concerning The Assault Of Despair And Its Remedy
65. Concerning Temptation To Vainglory
66. Concerning The Various Illusions Employed By The Devil At The Hour Of Our Death



I. PREFACE

The Spiritual Combat is known as one of the greatest classics in ascetic theology, along with The Imitation of Christ. In both cases the authors are shrouded in mystery. Several 17th century editions were published under the name of the Spanish Benedictine, John of Castanzia. Some writers of the Society of Jesus have ascribed the book to the Jesuit, Achilles Gagliardi, but most critics however consider Fr. Lawrence Scupoli as the author of this famous treatise. The first known edition was published in Venice in 1589 and contained but 24 chapters; later editions appeared with more chapters, so it is possible that the Theatines or another religious order may have been part of the composition. Whatever may be the solution of the problem of the author, doubt of the actual one or ones, can take nothing away from the value and efficacy of this "golden book" as St. Frances de Sales called it. It was "the favorite, the dear book" of this great master of the spiritual life who, for 18 years, carried in a pocket a copy which he had received from Fr. Scupoli in Padua himself. The Saint read some pages of it every day, entrusted to its supernatural and human wisdom, the guidance of his soul, and recommended it to all under his direction. The purpose of the work is to lead the soul to the summit of spiritual perfection, by means of a constant, courageous struggle against our evil nature, which tends to keep us away from that goal.

The author was a genius, the kind that can only be inspired by the grace of God and his book is a Catholic treasure and one of the greatest gifts God could have given any age, but most especially this benighted age which has lost its appreciation for the kind of simplicity necessary for sanctity.

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1: PRELIMINARY WORDS ON PERFECTION - THE FOUR THINGS NECESSARY FOR THIS COMBAT CHRISTIAN SOUL! 

If you seek to reach the loftiest peak of perfection, and to unite yourself so intimately with God that you become one with spirit with Him, you must first know the true nature and perfection of spirituality in order to succeed in the most sublime undertaking that can be experienced or imagined. Some, who judge by appearances, make it consist in penances, in hair shirts, austerities of the flesh, vigils, fasting, and similar bodily mortifications. Others fancy themselves extremely virtuous when they indulge in long periods of vocal prayers, hear several Masses, spend many hours in church . . . Others, and this does not exclude some of the religious who have consecrated themselves to God, think that perfection consist in perfect attendance in choir, in observing silence and in a strict observance of their rule.

Consequently, different people place perfection in different practices. It is certain that they all equally deceive themselves. Since exterior works are nothing more than dispositions for achieving true piety, or the effects of real piety, it cannot be said that Christian perfection and true piety consist in them. They are, without doubt, powerful means for becoming truly perfect and truly holy. When used with discretion they are of unique value in supporting our nature which is always indifferent to good and inclined to evil; in repelling the attacks and escaping the snares of our common enemy; in obtaining from the Father of Mercies those helps that are so necessary for the faithful, and especially for beginners. They are, moreover, precious fruits of the consummate virtue achieved in truly holy persons. Such men chastise their bodies either in punishment for past offenses or for greater humiliation and subjection to their Creator. They seek solitude and observe silence that, withdrawn from the world, they may preserve themselves free from the least stain of sin, and speak only with Heaven and Angels. Their time is spent in works of piety and in the service of God. They pray and meditate on the life and Passion of our Redeemer, not through curiosity, nor for the sake of some sensible pleasure arising from this, but from a desire of knowing better, on one hand, the grandeur of the Divine Goodness, and on the other hand, the depth of their own ingratitude.

They do this in order to increase their love of God and detestation of self, to follow their Lord in shouldering His Cross, and in renouncing their own will. They receive the Sacraments for no other reason than the honor of God, a closer union with Him and greater security from the power of the devil. The situation is much different with those who ignorantly place their devotion in external acts, which frequently are the cause of their own downfall, and are of far deeper consequence than open crime. In themselves they are not evil, but only when wrongly applied. They are so attached to these acts that they utterly neglect to watch the inner movements of their hearts; but giving them free rein, they leave them prey to their own corruption and to the tricks of the devil.

It is then that this destroyer, seeing them go astray, not only encourages them to go on their way, but fills their imagination with empty ideas, making them believe that they already taste the joys of Paradise, the delights of Angels, that they see God face to face . . . A very little reflection on their conduct discloses their error and the great distance between them and that perfection of which we are no in search. In every circumstance they love to be shown preference to others. They know no guide but their own private judgment, no rule but their own will. They are blind in their own affairs, ferret-eyed in regard to those of the neighbors, always ready to find fault. Touch the empty reputation they think they possess, and of which they are extremely jealous. order them to stop some of the devotions to which they are accustomed. Their amazement and vexation can hardly be expressed. If God Himself, in order to open their eyes and to show them the true path of perfection, should send them crosses, sickness, or severe persecutions, the surest trials of His servant's fidelity, which never happen unless by his plan and permission, then the degenerate condition of their hearts is laid bare through their own extravagant pride.

In all the events of this life, whether happy or not, they know nothing of a proper conformity to the Will of God. They do not know how to yield to His almighty power, to submit to His judgments which are as just as they are secret and impenetrable. They do not know how to imitate Christ Crucified, as He humbled Himself before all men; nor do they know how to love their enemies as the instruments used by God's goodness to train them to self-denial and to help not only in their future salvation, but in greater sanctification of their daily life. This is the very reason why they are in imminent danger of being lost. With eyes blinded by self-love, they examine themselves and their actions which are not otherwise blameworthy, and they are inflated with vanity. They conclude that they are far advanced towards God and they readily look down on their neighbor: in fact, their pride often will so increase their blindness, that their conversion cannot be effected without a miracle of grace.

Experience proves that acknowledged sinners are reformed with less difficulty than those who wilfully hide themselves under the cloak of a false virtue. From this you can easily understand that the spiritual life does not consist in the practice enumerated above, if they are considered only in their outward appearance. It actually consists in knowing the infinite greatness and goodness of God, together with a true sense of our weakness and tendency to evil, in loving god and hating ourselves, in humbling ourselves not only before Him, but for His sake, before all men, in renouncing entirely our own will in order to follow His. It consist, finally, in doing all of this solely for the glory of His Holy Name, for only one purpose-----to please Him, for only one motive-----that He should be loved and served by all His creatures. These are the dictates of that law of love which the Holy Ghost has written on the hearts of the faithful. This is why we must practice that self-denial so earnestly recommended by our Savior in the Gospel. This it is that renders His yoke so sweet, His burden so light . . .

Since, therefore, you seek the highest degree of perfection, you must wage continual warfare against yourself and employ your entire strength in demolishing each vicious inclination, however trivial. Consequently, in preparing for the combat you must summon up all your resolution and courage. No one shall be rewarded with a crown who has not fought courageously. But remember that as no war can be carried on with greater fierceness, the forces, no other than ourselves, being equal on both sides, so the victory when gained is most pleasing to God and most glorious to the conqueror. For whoever has the courage to conquer his passions, to subdue his appetites, and repulse even the least motions of his own will, performs an action more meritorious in the sight of God than if, without this, he should tear his flesh with the sharpest disciplines, fast with greater austerity than the ancient Fathers of the Desert, or convert multitudes of sinners.

It is true, considering things in themselves, that the conversion of a soul is, without doubt, infinitely more acceptable to the Divine Majesty than the mortification of a disorderly affection. Yet, every person, in his own particular sphere, should begin with what is immediately required of him. Now what god expects of us, above all else, is a serious application to conquering our passions; and this is more properly the accomplishment of our duty than if, with uncontrolled appetite, we should do him a greater service. Now that you know what Christian perfection is and that, in order to attain it, you must resolve on a perpetual warfare with yourself, begin by providing yourself with four weapons without which it is impossible to gain the victory in this spiritual combat: DISTRUST OF ONE'S SELF, CONFIDENCE IN GOD, PROPER USE OF THE FACULTIES OF BODY AND MIND, AND THE DUTY OF PRAYER. With the help of God's grace, these will be treated concisely in the following chapters.

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2: DISTRUST OF SELF

DISTRUST OF SELF is so absolutely requisite in the spiritual combat, that without this virtue we cannot expect to defeat our weakest passions, much less gain a complete victory. This important truth should be deeply imbedded in our hearts; for, although in ourselves we are nothing, we are too apt to overestimate our own abilities and to conclude falsely that we are of some importance. This vice springs from the corruption of our nature. But the more natural a thing is, the more difficult it is to be discovered.

But God, to Whom nothing is secret, looks upon this with horror, because it is His Will that we should be convinced we possess only that virtue and grace which comes from Him alone, and that without Him we are incapable of one meritorious thought. This distrust of our own strength is a gift from Heaven, bestowed by God on those He loves. It is granted sometimes through His holy inspiration, sometimes through severe afflictions, or almost insurmountable temptations and other ways which are unknown to us. Yet He expects that we will do everything within our power to obtain it. And we certainly will obtain it if, with the grace of God, we seriously employ the following four means. First. We must mediate upon our own weakness. Consider the fact that, being nothing in ourselves, we cannot, without Divine assistance, accomplish the smallest good or advance the smallest step towards Heaven.

Second. We must beg God, with great humility and fervor, this eminent virtue which must come from Him alone. Let us begin by acknowledging not only that we do not possess it, but that of ourselves we are utterly incapable of acquiring it. Then let us cast ourselves at the feet of our Lord and earnestly beg Him to grant our request. We must do this with firm confidence that we will be heard if we patiently await the effect of our prayer, and persevere in it as long as it pleases Divine Providence.

Third. We must gradually accustom ourselves to distrust our own strength, to dread the illusions of our own mind, the strong tendency of our nature to sin, and the overwhelming number of enemies that surround us. Their subtlety, experience, and strength surpass ours, for they can transform themselves into Angels of light, and lie in ambush for us as we advance towards Heaven.

Fourth. As often as we commit a fault, we must examine ourselves in order to discover our vulnerable points. God permits us to fall only that we may gain a deeper insight into ourselves, that we may learn to despise ourselves as wretched creatures and to desire honestly to be disregarded by others. Without this we cannot hope to obtain distrust of self which is rooted in humility and the knowledge of our own weakness.

Whoever seeks to approach the eternal truth and fountain of all light must know himself thoroughly. He must not imitate the pride of those who obtain no other knowledge than what their sins provide, and who begin to open their eyes only when they are plunged into some disgraceful and unforeseen debacle. This happens through God's permission that they may know their own weakness, and, by sad experience, learn not to rely on their own strength. God seldom supplies so severe a remedy against their presumption unless other means have failed.

Briefly, He permits persons to sin more or less grievously in proportion to their pride, and, if there were any as free from pride as the Blessed Virgin, I dare say, they would never fall. As often as you commit a fault, therefore, immediately strive to probe your inner consciousness; earnestly beg our Lord to enlighten you, that you may see yourself as you are in His sight, and presume no more on your strength, otherwise you will fall again into the same faults, or perhaps much greater ones to the eternal ruin of your soul.

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3: OF TRUST IN GOD

ALTHOUGH DISTRUST of self is absolutely necessary as we have shown it to be in the spiritual combat, nevertheless, if this is all we have to rely on, we will soon be routed, plundered, and subdued by the enemy. Unless we would be put to flight, or remain helpless and vanquished in the hands of our enemies, we must add to it perfect trust in God, and expect from Him alone succor and victory. For as we, who are nothing, can look for nothing from ourselves but falls, and therefore should utterly distrust ourselves; so from our Lord may we assuredly expect complete victory in every conflict. To obtain His help, let us therefore arm ourselves with a lively confidence in Him. And this also may be accomplished in four ways.

First. To ask it with great humility.

Second. To contemplate with an ardent faith the immense power and infinite wisdom of the Supreme Being. To Him nothing is difficult; His goodness is unlimited; His love for those who serve Him is always ready to supply them with the necessities for their spiritual life, and for gaining a complete victory over themselves. All that He demands is that they turn to Him with complete confidence. Can anything be more reasonable? The amiable Shepherd for thirty-three years or more sought after the lost sheep through thorn-roughened ways, with so much pain that it cost Him the last drop of His Sacred Blood. When this devoted Shepherd see His strayed sheep finally returning to Him with the desire of being guided in the future by Him alone, and with a sincere, though perhaps weak intention of obeying Him, is it possible that He would not look upon it with pity, listen to its cries, and bear it upon His shoulders to the fold? 
Doubtless he is greatly pleased to see it united again to the flock, and invites the Angels to rejoice with Him on the occasion. For if He searches so diligently after the drachma in the Gospel, which is a figure of the sinner, if He leaves nothing untouched in order to find it, can He reject those who, like sheep longing to see their Shepherd, return to the fold?

Third. Another means of acquiring this salutary confidence is frequently to recall what we are assured of in the Holy Scriptures, the witnesses of truth, in a thousand different places----that no one who puts his trust in God will be defeated.

Fourth. The final means of acquiring both distrust of self and confidence in God is that before attempting to perform any good action, or to encounter some failing, we should look at our own weakness on the one hand, and on the other contemplate the infinite power, wisdom, and goodness of God. Balancing what we fear from ourselves with what we hope from God, we shall courageously undergo the greatest difficulties and severest trials. Joining these weapons to prayer, as we shall see later, we shall be able to execute the greatest plans and gain decisive victories.

But if we neglect this method, though we may flatter ourselves that we are actuated by a principle of confidence in God, we will usually be deceived. Presumption is so natural to man that, without notice, it insinuates itself into the confidence he imagines he has in God and the distrust he fancies he has of himself. Consequently, in order to destroy all presumption and to sanctify every action and the two virtues opposite to this vice, the consideration of one's own weakness must precede that of the Divine Power. Both of these must precede all undertakings.

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4: HOW TO DISCOVER WHETHER WE DISTRUST OURSELVES AND PLACE OUR CONFIDENCE IN GOD

THE PRESUMPTUOUS MAN is convinced that he has acquired a distrust of himself and confidence in God, but his mistake is never more apparent than when some fault is committed. For, if he yields to anger and despairs of advancing in the way of virtue, it is evident that he has placed his confidence in himself and not in God. The greater the anxiety and despondence, the greater is the certainty of his guilt.

The man who has a deep distrust of himself and places great confidence in God is not at all surprised if he commits a fault. He does not abandon himself to confused despair; he correctly attributes what has happened to his own weakness and lack of confidence in God. Thus he learns to distrust himself more, and he places all his hopes in the assistance of the Almighty. He detests beyond all things the sin into which he has fallen; he
condemns the passion or criminal habit that occasioned his fall; he conceives a deep sorrow for his offense against God. But his sorrow, accompanied by peace of mind, does not interrupt the method he has laid down, nor does it prevent the pursuit of his enemies to their final destruction.

I sincerely wish that what has been proposed here would be attentively considered by many who think they are very devout. yet from the moment they commit a fault they will not be pacified, but hurry away to their director, more to rid themselves of the distress arising from self-love than from any other motive. Their principal care should be to wash away the guilt of sin in the Sacrament of Penance and to fortify themselves with the Eucharist against a relapse.

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5: THE MISTAKE OF CONSIDERING COWARDICE A VIRTUE

MANY ARE ALSO deceived in this way. They ascribe to virtue the cowardice and anxiety that arises from sin. Although this weakness is accompanied by some sorrow, it is founded on a hidden pride and presumption of one's own strength. Thus the man who thinks he is far advance in virtue looks with too much indifference on temptations, and finds by sad experience that, like other men, he is subject to weakness. He is astonished at his fall, and finding himself deceived in his expectations, sinks into sorrow and despair.

This never happens to the humble man who does not presume on his own strength, but places his trust in God alone. If he commits a fault, it occasions no surprise or anxiety, because he discovers by that light of truth which is his guide that his fall is due to his natural instability and weakness.

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6: FURTHER ADVICE ON HOW TO OBTAIN A DISTRUST OF ONESELF AND CONFIDENCE IN GOD

AS ALL OUR STRENGTH for conquering the enemy derives from distrust of self and confidence in God, I think I should give some additional advice, very necessary for obtaining these virtues.

In the first place, everyone must be convinced that neither all natural or acquired abilities, nor all supernatural gifts or perfect knowledge of the Scriptures, nor even whole ages spent in the service of his Creator, can enable him to do the will of God. He cannot perform his duty unless the Hand of the Almighty sustains him as often as any good action is to be done, temptation to be overcome, dangers to be avoided, or crosses to be borne according to the Will of God. This truth must be kept in mind every day, hour, and moment of his life. In this way he will lose all presumption and will never rashly trust in himself.

In order to acquire complete confidence in God, he must firmly believe that He as perfectly capable of conquering a great number of enemies as a few, the strong and experienced as the weak and inexperienced. Consequently, although a soul is overwhelmed by sins, although it has labored in vain to tear away from vice and follow virtue, although it should find its inclination to evil increasing daily instead of diminishing in favor of virtue, yet it must not fail to place its confidence in God; it must not be discouraged or abandon its spiritual works. On the contrary, it must arouse itself to new fervor and redouble its efforts against the enemy.

In this kind of battle, the victory will be won by him who has the courage not to throw down his arms or out aside his confidence in God. His assistance is always present for those who fight His battles, though He may sometimes permit them to be wounded.

Persevere to the end. Victory depends on this. There is a swift and effective remedy for the wounds of anyone who fights for God's cause and who places his entire trust in Him. When he least expects it, he will see his enemy at his feet.

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7: THE RIGHT USE OF OUR FACULTIES. THE UNDERSTANDING MUST FIRST BE FREE OF IGNORANCE AND CURIOSITY

IF WE ENGAGE in the spiritual combat with no other weapons than a distrust of self and confidence in God, we will not only be deprived of a victory over our passions, but we must expect frequently to commit greater blunders. It is necessary, therefore, to employ correctly the faculties of body and soul, the third means we proposed as requisite for the attainment of perfection.

Let us begin with regulating the understanding and the will. The understanding must be freed from two great defects under which it frequently labors. The first is ignorance. This prevents the attainment of truth, the proper object of its inquiries. Exercise makes it lucid and brightens it, so that it can clearly discern how to purge the soul of all irregular attachments and adorn it with the necessary virtues. The means of accomplishing this are as follows.

The primary means is prayer, by which is sought the light of the Holy Spirit, Who never rejects those who earnestly seek God, who delight in obeying His law, and who, in all decisions, submit their own judgment to that of their superiors.

The second is a persistent application to the serious and diligent examination of every object in order to distinguish the good from the evil. A judgment is formed which is not in accord with external appearances, the testimony of our senses, or the standards of a corrupt world, but which is conformable to the judgment of the Holy Spirit.

Then we shall clearly see that what the world pursues with such eagerness and affection is mere vanity and illusion; that ambition and pleasure are dreams which, once shattered, are succeeded by sorrow and regret; that ignominy is a subject of glory, and sufferings a source of joy; that nothing can be more noble or approach the Divine nature more closely than to forgive those who injure us, and to return good for evil.

We shall see clearly that it is greater to despise the world than to have it at one's command; that it is infinitely preferable to submit to the humblest of men for God's sake, than to command kings and princes; that an humble knowledge of ourselves surpasses the deepest sciences; in short, that greater praise is due to him who curbs his passion on the most trivial occasions, than to him who conquers the strongest cities, defeats entire armies, or even works miracles and raises the dead to life.

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7: THE RIGHT USE OF OUR FACULTIES. THE UNDERSTANDING MUST FIRST BE FREE OF IGNORANCE AND CURIOSITY

IF WE ENGAGE in the spiritual combat with no other weapons than a distrust of self and confidence in God, we will not only be deprived of a victory over our passions, but we must expect frequently to commit greater blunders. It is necessary, therefore, to employ correctly the faculties of body and soul, the third means we proposed as requisite for the attainment of perfection.

Let us begin with regulating the understanding and the will. The understanding must be freed from two great defects under which it frequently labors. The first is ignorance. This prevents the attainment of truth, the proper object of its inquiries. Exercise makes it lucid and brightens it, so that it can clearly discern how to purge the soul of all irregular attachments and adorn it with the necessary virtues. The means of  accomplishing this are as follows.

The primary means is prayer, by which is sought the light of the Holy Spirit, Who never rejects those who earnestly seek God, who delight in obeying His law, and who, in all decisions, submit their own judgment to that of their superiors.

The second is a persistent application to the serious and diligent examination of every object in order to distinguish the good from the evil. A judgment is formed which is not in accord with external appearances, the testimony of our senses, or the standards of a corrupt world, but which is conformable to the judgment of the Holy Spirit.

Then we shall clearly see that what the world pursues with such eagerness and affection is mere vanity and illusion; that ambition and pleasure are dreams which, once shattered, are succeeded by sorrow and regret; that ignominy is a subject of glory, and sufferings a source of joy; that nothing can be more noble or approach the Divine nature more closely than to forgive those who injure us, and to return good for evil.

We shall see clearly that it is greater to despise the world than to have it at one's command; that it is infinitely preferable to submit to the humblest of men for God's sake, than to command kings and princes; that an humble knowledge of ourselves surpasses the deepest sciences; in short, that greater praise is due to him who curbs his passion on the most trivial occasions, than to him who conquers the strongest cities, defeats entire armies, or even works miracles and raises the dead to life.

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8: AN OBSTACLE TO FORMING A CORRECT JUDGMENT. AN AID TO THE FORMATION OF A CORRECT JUDGMENT

ANY DIFFICULTY in forming a correct judgment of the things we have just mentioned, and of many others also, arises from a superficial notion of love and hatred, from a hasty conception we might form of them at first glance. Since our reason is influenced by blind passions, everything appears in a far different light from that in which it should be considered. Whoever, therefore, desires to entrench himself against such a dangerous and common illusion must carefully preserve his heart free from all inordinate affection. When an object presents itself, let the understanding weigh its merits with mature deliberation before the will is permitted to embrace it if agreeable, or reject it if otherwise.

As long as the understanding remains unbiased by the passions, it will easily distinguish between truth and falsehood, between real evil masquerading as good, and real good under the false appearance of evil. However, as soon as the will is moved either to love or hatred by the object, the understanding cannot form a true estimate of it, because the affection disguises it and imprints an incorrect idea. When this is again presented to the will which already is prepossessed, it redoubles its love or hatred, pushes beyond all
limits, and is utterly deaf to the voice of reason.

In this distorted confusion, the understanding plunges deeper and deeper into error and represents the object to the will in vivid colors of good and evil. Consequently, whenever the rule laid down before, which is of the greatest importance on this occasion, is neglected, the two noblest faculties of the soul are bewildered in a network of error, darkness and confusion. Happy are those who strip themselves of all attachment to creatures and then endeavor to discover the true nature of things before they permit their affections to be attached, who formulate their judgments by the principles of reason, and particularly by the supernatural guides which the Holy Spirit willingly communicates, either immediately from Himself, or through those whom He has appointed as our directors.

But remember; this advice very frequently must be followed more precisely in those things which are good in themselves, than in those which are not completely good, because there is greater danger of deception. They usually engender a misconceived enthusiasm. Do nothing rashly, therefore, since a single unobserved factor of time or place may ruin everything. A great fault may be committed in the way a thing is done, as is true of many who have fashioned their own destruction in the practice of the holiest exercises.